THE LESSONS OF SHENNONG

The Basis of Chinese Herb Medicine

by Subhuti Dharmananda, Ph.D., Director, Institute for Traditional Medicine,

Portland, Oregon

ITM online, January 2004.

Shennong (the Divine Farmer) is the legendary originator of Chinese herbal medicine.
It is believed that he was first known as Yan Di (Emperor of Fire), which is why he
eventually became known by the full title Yandi Shennongshi (1).

His depictions are numerous, mostly appearing as a leaf-draped recluse or a buffalo-

horned guardian of the agrarian way of life (the water buffalo was used in virtually all
farming activities, especially to pull plows through marshy rice fields; Shennong is
credited with developing grain agriculture).

There are two sites in China attributed to the origin of Shennong. The place that
seems most likely to be the actual home of Shennong is near the eastern border in
what is today Shaanxi Province, along the Jiang River, southwest of the Qi
mountains. East and slightly north of the ancient Chinese capital of Xian lies Hua
Shan Mountain, where, legend has it, Shennong was conceived, thanks to the
intervention of a "divine dragon."

In this area (now Fufeng county), an ancient civilization existed, and sophisticated
artworks of metal construction have been found dating back nearly 3,000 years (see
sample below). The descendents of Shennong have the ancient name Jiang, for the
river, and this name is now the 60th most common surname in China. An alternative
site for Shennong's home is at Lishan, a mountain in Hubei Province. Hubei is just to
the southeast of Shaanxi, and this site is not far from Xian; it is a burial site for the
first emperor. There is a cave there, called Shennong Cave, marking the area where he
is believed to have lived. It is possible that descendents of Shennong established a
home in this area, giving rise to the idea that it was a birthplace of Shennong.

Shennong is said to have helped people transition from a diet of meat, clams, and wild
fruits, to one based on grains and vegetables, and for developing herbal medicine. In
addition to promoting agriculture (Shennong is translated as divine farmer), he is
recognized for tasting hundreds of herbs-on one day, more than 70 herbs that had
medicinal value-selecting those that were suitable as remedies, and describing their
properties.

As a result of his efforts, numerous herbs became routinely used for health care, and
the knowledge was handed down by oral tradition for centuries. When these herbs
were described in a formal manner, the book was named after Shennong, known
today as the Shennong Bencao Jing (Herbal Classic of Shennong). The earliest
mention of a text called Shennong Jing (Classic of Shennong) is by authors who lived
during the period immediately following the fall of the Han Dynasty (220 A.D.),
suggesting that it might have been compiled during the latter part of the Han Dynasty.

Further, the text that comes down to us mentions governmental regulations that
applied during the latter Han Dynasty, indicating that this is when it was compiled. It
is thought that Shennong lived from 2737 B.C. to 2697 B.C., nearly 5,000 years ago;
this is why it is common to hear that Chinese medicine has a history of 5,000 years.
However, we are able to access little information about how herbal medicines were
used prior to the compilation of the Shennong herbal, about 1,800 years ago.

The original Shennong herbal is long gone, but a version that was four chapters long
(the first being general essays; the last three were sets of herb monographs) was used
by Tao Hongjing (456-536 A.D.) to produce the Shennong Bencao Jing (published
around 500 A.D.) that comes to us in copied form today (2). This text has twice as
many herbs as the original, arranged by type of material (e.g., minerals, trees, herbs)
and by categories of "upper, middle, and lower" grades (see Appendix 1).

Sections copied from the original were in red ink, while new materials and
commentaries of various herb authorities were written in a black ink, thus preserving
a version of the original. An English language reconstruction of the ancient Shennong
Bencao Jing has been published (3).

In addition to having a book named after him, Shennong has been honored by having
a region rich in plant resources named after him as well: Shennong Jia (literally,
Shennong's Bookshelf or Shennong's Ladder). Legend has it that Shennong carried
out his investigation of herbs in this area, which is not far from his birthplace (4).
Shennong Jia is a high plateau of central China with mountain ridges and rivers
crisscrossing the area. The main forested area is in northwest Hubei Province, near
Shaanxi, lying between the Yangtze River and the Han River. This area has become
famous today as a place where the "bear man" (like "bigfoot" or "yeti," sometimes
referred to as abominable snowman) resides. There are six mountain peaks that are
about 3,000 meters high, the highest peak being 3,105 meters (nearly 10,000 feet). A
large stream running through the area is called Shennong Stream or Shennong River.

Much of Shennong Jia is now a nature preserve, where there are numerous rare plants;
it is known for ginkgo trees, gastrodia lily, tremella fungus, codonopsis, and tang-kuei
(5). Altogether, there are about 3,000 plant species in the area, with 34 endangered
species under government protection.

LESSONS

Today, practitioners of Chinese herbal medicine (outside of China) frequently study

the names and properties of herbs, yet have little or no personal experience of the
numerous individual herbs or the formulas that are made from them.

This book knowledge is quite sterile compared to Shennong's approach of tasting each
herb and experiencing its unique taste and discerning its properties. Thanks to
Shennong and the many generations of herb doctors that followed him, as well as the
input from modern research, we do not have to fear, in trying out the herbs,
experiencing highly toxic ones, as Shennong did.

The step of tasting each herb (directly, or cooking up a portion with appropriate
dosage) and experiencing its effects is an important one, especially for the
approximately 100 most commonly used herbs. Similarly, brewing up herbal
decoctions or chewing of pills of standard formulas and tasting them would also be a
great benefit, as would taking the herbs in small formulations for a short course of
therapy to experience the effects.

Herbalists who diligently pursue such a path, and who are careful not to have their
own limited experience overshadow the vast experience of all those specialists who
have gone before them, can be compared to Shennong and might be said to be his
students. By contrast, those who only study herbs by name and recited properties are
taking chances with their patients, not knowing, at a deep level, what it is they are
prescribing and not understanding the basics of taste, nature, and effect of the herbs.
REFERENCES:

Kuang Daren, Agricultural advance by Yandi Sennongshi and Hunan

ancient rice culture, Agricultural Archeology 2000 (1): 129-141
[Tsao W, translator; Gordon B, editor]
Unschuld PU, Medicine in China: History of Pharmaceutics, 1986
University of California Press, Berkeley, CA.
Yang Shouzhong (translator), The Divine Farmer's Materia Medica,
1997 Blue Poppy Press, Boulder, CO.
Shennong Jia http://www.cq66.com/ENGLISH/newpage4.htm
http://www.yangtzecruises.com/gallery/plants/plantsherbs.html
Chen Ping (editor in chief), History and Development of Traditional
Chinese Medicine, 1999 Science Press, Beijing.
APPENDIX 1: Three Classes of Herbs

It is common practice for writers today, when describing Chinese herbs, to mention
the classification of herbs into three groups, such as upper (or superior), middle, and
lower (or inferior). This system was described by Tao Hongjing in his expanded
rendition of the Shennong Bencao Jing. He claims, in the introduction, that this
system already existed in the original work. Here is his description of the three types
of herbs, as rendered by Paul Unschuld (2):

The nature of the drugs in the upper class is quite capable of

expelling illnesses. But the strength and function of these
substances is gentle; they do not produce hasty results. If
these drugs are consumed over years and months, though, a
very beneficial effect is inevitable. All illnesses will be
overcome and one's existence will be extended. The way of
Heaven is characterized by] humaneness and creation.
Therefore, it is said that the effect of these drugs
corresponds to Heaven. The 120 drugs of this class should
be referred to as representing the months yin, mao, chen,
and si [note: these are months of spring and early summer].
They correspond to the time when all things come to life
and flourish.
The nature of the drugs in the middle class is more closely
connected with curing of illnesses; one mentions them less
frequently in connection with the liberation of the body
from its material weight. If one takes these drugs to
eliminate actual suffering, he should use them quickly; if
they are supposed to increase one's life span, they should be
taken gradually. Mankind harbors feelings and desires.
Therefore, it is said that the effects of these drugs
correspond to Man. The 120 drugs of this class should be
referred to as representing the months wu, wei, shen, and
you [note: these correspond to summer and early autumn].
They correspond to the time of completion and maturity of
all things.
The nature of the drugs of the lower class is especially
suited for attack. The influences of these drugs with their
markedly medicinal effectiveness upset the harmony of the
organism. They are not to be consumed over an extended
period of time. Once an illness is cured, the intake of such
drugs must be stopped immediately. The principle of the
Earth is to detain and kill. Therefore, it is said that the drugs
of the lower class correspond to the Earth. The 125 drugs in
this class should be referred to as representing the months
xu, hai, zi, and chou [note: these correspond to late fall and
winter]…. The drugs of this class correspond to the decay
and final concealment of all things. According to the
principles of combining, drugs to prescriptions, the drugs of
 this class must not be employed one-sidedly. They should
be blended in accordance withy a patient's suffering and
then act collectively….

These comments may be summarized as in the following table:

Quality Upper Middle Lower
Image heaven man earth
humaneness and
Principles feelings and desires detain and kill
creation
Correspond come to life and completion and
decay and burial
ence flourish maturity
Nature gentle, not hasty quick or gradual marked effect
Duration of
months, years short or long term short term
use
protect health, prolong eliminate suffering
Effect cure illness
life or prolong life

The grouping of the herbs into three categories has been criticized. For
example, in History and Development of Traditional Chinese Medicine (6) the
authors note that the three levels have demarcations that are too vague and it is often
difficult to grasp the criteria used. Thus, longan (longyanrou), which is a mild tonic
herb, was classified in the middle level, while melon pedicle (guadi), which induces
vomiting, was listed in the top grade. There are many such examples where the
classification of the herb doesn't seem to follow the described pattern for the three
categories.
APPENDIX 2: Dosage Forms of Herbs

The method of herb preparation is not stated in the original Shennong Bencao Jing
herb monographs, though preparation instructions for many of the herbs were added
by Tao Hongjing in his publication. Some proponents of Chinese herbal medicine
suggest that decoctions are the most appropriate and effective form of herb
administration. In fact, throughout the history of Chinese medicine, powdered herbs
(usually formed into pills, but also used for brief decoction to make a tea) have been
widely used. Tao Hongjing gave some instructions about these forms. Here is a
section from the first chapter of his book, translated by Paul Unschuld (2):
All drugs used in the preparation of pills or powders must
first be cut up into fine pieces. Then they are dried in the
sun and pulverized. Whether a drug is to be pulverized
individually or together with the other drugs in a
prescription is determined by the prescription. For drugs
containing a large amount of moisture, such as ophiopogon
and rehmannia, the following is applicable. First, they are
cut, dried, and pounded individually into small pieces.
Remove the fine parts repeatedly, and tear the remaining
portions. Then, they are dried again. If shady weather or
rain arrives, they may also be roasted over a weak fire until
they are dry. One waits a few moments until they have
become cool again before they are pounded.
All drugs containing moisture suffer great weight losses
during the drying process. For this reason, the amounts must
be carefully increased before drying. Weighed again
afterwards, the amounts will be correct. This does not apply
to drugs used in decoctions or medicinal wines.
Decoctions are boiled gently over a small fire. The amount
of water varies with the volume of the prescription. In
general, one dou of water is used with twenty liang of drugs,
reduced by boiling to four sheng [note: 1 dou = 10 sheng, so
reduced to 40% the original volume]. This should serve as a
standard. If one wishes to prepare a laxative decoction, by
means of slight processing [note: rhubarb root was usually
cooked only a short time to preserve its laxative effects],
only a small amount of water should be used but a relatively
large quantity of the boiled liquid shall be taken. If a
restorative decoction is desired, which needs thorough
processing [note: tonic herbs were often cooked for an hour
or more], a large volume of water is used, boiled long
enough so that only a small amount of liquid remains to be
taken as medication.

For the monograph on the herb badou (the purgative croton seed), Tao
indicated: "It should be pounded to a pulp separately from other possible ingredients
in a prescription, and, finally, it is processed into pills and powders." In his
introduction to the book, the preparation and dosage of decoctions is not given much
further explanation, but for pills, such as those with strong agents like badou and
gansui (this is another purgative, euphorbia) as medicinally effective components, he
gave details of dosing, referring to the "scripture" of the original Shennong Bencao
Jing:
One ingredient, one medicinally effective drug, take one pill
the size of small hemp seeds.
Two ingredients, one medicinally effective drug, take two
pills the size of large hemp seeds. Three ingredients, one
medicinally effective drug, take three pills the size of small
beans.
Four ingredients, one medicinally effective drug, take four
pills the size of large beans.
Five ingredients, one medicinally effective ingredient, take
five pills the size of hare droppings.
Six ingredients, one medicinally effective drug, take six pill
the use of wutong seeds [firmiana]
The preparation of pills is determined by the number [of the
ingredients].

The reference to "medicinally effective ingredient" is to a potent herb, usually of the

lower class, while the other ingredients, though effective, are milder in nature and
used to harmonize the activity of the main ingredient. The term applied in Chinese for
these effective ingredients is du, which means toxin or poison. However, this epitaph
is used as a contrast to the herbs that can be taken in large quantity and repeatedly,
which are said to be free of toxins. In the story of Shennong, it is sometimes
translated that he consumed "more than 70 poisonous herbs in one day," which is
referring to this concept of medicinally effective herbs.